Scriptural Sanctification - Media Sabda Org

SCRIPTURAL SANCTIFICATION:
An
Attempted Solution of the Holiness Problem
By The
Rev. John R. Brooks, D.D.
Chapter 7
WHEN AND HOW DOES THE HOLY SPIRIT
EFFECT OUR ENTIRE SANCTIFICATION SINCE PENTECOST?
Are we today ushered into the dispensation of the Spirit, receiving "the gift of the Holy Ghost,"
being fully saved from sin and depravity at regeneration? or is this work wrought later in life or at
death, on certain conditions?
This is the point of divergence for many different and apparently conflicting theories. All admit
that the work of sanctification must be done at some time and in some way before the soul can enter
heaven. The contention during the last century and the first half of this was chiefly between the
Methodists, on the one side, and the Romanists, and especially the Calvinistic Protestants, on the
other. The Romanists held, and still hold, that the soul is saved in part at least from depravity and
venial sins by the fires of purgatory subsequently to death. The Calvinists held, and very generally
still hold, that one is not fully saved from original sin or depravity till death. The Methodist
contention was that in regeneration we are wholly saved from the guilt of sin, the necessity for
committing actual sin, and partially from depravity or "original sin"; and that subsequently we are
wholly saved from this spiritual depravity, or the feeling of sinful tempers, by a special work or
baptism of the Spirit, wrought in the soul on the condition of faith. This work they called "entire
sanctification," or "perfect love." They taught, too, that this entire cleansing and perfection in love
occurred instantaneously, and may come at any time after regeneration. This was the generally
accepted Methodist theory and teaching up to near the middle of this century. Since that time,
however, there has been marked diversity of sentiment among Methodists, both as to the time and
the conditions of this full salvation.
1. There is the theory that we are thoroughly cleansed from sin and "sinwardness" -- fully
sanctified -- in regeneration. This was the view of Count Zinzendorf, which was so vigorously
opposed by Mr. Wesley. It is by way of reproach called "Zinzendorfianism." The first and most
elaborate statements and defenses of this theory that have come under our observation were by the
Rev. J. T. Crane, D.D., of the Methodist Episcopal Church, in Holiness the Birthright of all God's
Children (1874); and The Problem of Methodism, by the Rev. J. M. Boland, D.D., of the Methodist
Episcopal Church, South (1888). They both reject what is called the "residue theory of regeneration
and the second-change theory of sanctification," and hold that the believer is thoroughly sanctified
in regeneration. Their writings show both research and ability. Less elaborate productions have come
from the pens of the Rev. Drs. C. W. Miller, D. R. McAnally, and J. D. Barbee, and the Rev. Messrs.
J. H. Baxter, J. H. Nichols, D. Vance Price, and others, presenting substantially the same view.
2. That we are in a low sense entirely sanctified in regeneration, but that in the higher sense of
being saved from all depravity or selfishness it may not be expected while we are in the body. This